Week 4

I. Before the meeting

Complete points 1, 2, and 3 before the next Growth Group meeting.
Read each section carefully, as the instructions may change.

1. Daily Prayer

This week's goal:

Spend at least 5 minutes each day talking to God the Father, for at least 5 days this week. Write down in your notebook what you believe God the Father showed or spoke to you during that time.

This week's goal:

Read 1 Bible passage per day on at least 5 days this week. Each Bible passage includes explanatory commentary and a few questions for you to answer in your notebook. Read the passage twice on the same day: once in the morning and once in the evening.

2. Daily Reading

Genesis 1:26-28 (NIV)

26 Then God said, “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals,[a] and over all the creatures that move along the ground.” 27 So God created mankind in his own image, in the image of God he created them; male and female he created them. 28 God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.”

Genesis 2:4-7 (NIV)

4 This is the account of the heavens and the earth when they were created, when the Lord God made the earth and the heavens. 5 Now no shrub had yet appeared on the earth and no plant had yet sprung up, for the Lord God had not sent rain on the earth and there was no one to work the ground, 6 but streams came up from the earth and watered the whole surface of the ground. 7 Then the Lord God formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.

- Are the accounts of human creation in Genesis 1:27 and Genesis 2:7 symbolic (metaphorical) descriptions, or are they descriptions of actual events? Although some theologians maintain that these are symbolic or metaphorical accounts, an examination of the overall structure of Scripture confirms the historicity of the events described in those passages.

- Genesis does not present Adam (the first man) as an isolated mythological figure; instead, it places him within historical genealogies (Genesis 5) that subsequently link to real historical figures such as Abraham, Isaac, and Jacob.

- The New Testament does not treat the narratives of Genesis 1 and 2 as mere allegories or myths, but rather as actual events and as the theological foundation of our faith.

- Jesus directly quoted some 50 passages from the Old Testament; one of them was precisely parts of Genesis 1 and 2: "6 But at the beginning of creation God ‘made them male and female.’ 7 ‘For this reason a man will leave his father and mother and be united to his wife, 8 and the two will become one flesh.’ So they are no longer two, but one flesh. 9 Therefore what God has joined together, let no one separate." Mark 10:6-9 (NIV). For Jesus, the creation of the first man and the first woman was not a fable, but the historical proof and foundation of the action of God the Father and of His Eternal Purpose.

- Several New Testament authors refer to Genesis 1 and 2: "23 Now Jesus Himself began His ministry at about thirty years of age, being (as was supposed) the son of Joseph, the son of Heli, 24 the son of Matthat, the son of Levi... the son of Enosh, the son of Seth, the son of Adam, the son of God." Luke 3:23-38. "For Adam was formed first, then Eve." 1 Timothy 2:13. "With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God’s likeness." James 3:9. "24 The God who made the world and everything in it is the Lord of heaven and earth ... he himself gives everyone life and breath and everything else. 26 From one man he made all the nations, that they should inhabit the whole earth... ‘For in him we live and move and have our being.’ As some of your own poets have said, ‘We are his offspring.” Acts 17:24-28 .

- The Apostle Paul bases one of the central doctrines of the New Testament precisely on the actual existence of Adam as the first man: the parallel between Adam and Christ. "45 The Scriptures tell us, “The first man, Adam, became a living person.”[a] But the last Adam—that is, Christ—is a life-giving Spirit. 46 What comes first is the natural body, then the spiritual body comes later. 47 Adam, the first man, was made from the dust of the earth, while Christ, the second man, came from heaven. 48 Earthly people are like the earthly man, and heavenly people are like the heavenly man. 49 Just as we are now like the earthly man, we will someday be like the heavenly man." 1 Corinthians 15:45-49 (NTV).

- If the creation of Adam were merely a symbol and not a real event, the gospel doctrine articulated by Paul would lose its logical weight: if the "first Adam" were allegorical, the "last Adam" (Jesus Christ) and His work of redemption would lack a historical starting point upon which to rest.

Answer these questions in your notebook:

1. What evidence does the Bible present to affirm that Adam was a historical figure rather than a symbolic one?

2. How does the New Testament demonstrate that it regards Genesis 1 and 3 as accounts of actual events?

3. Why is the actual existence of Adam important for understanding the gospel preached by the Apostle Paul?

Genesis 1 (NIV)

1 In the beginning God created the heavens and the earth. 2 Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.
3 And God said, “Let there be light,” and there was light. 4 God saw that the light was good, and he separated the light from the darkness. 5 God called the light “day,” and the darkness he called “night.” And there was evening, and there was morning—the first day.
6 And God said, “Let there be a vault between the waters to separate water from water.” 7 So God made the vault and separated the water under the vault from the water above it. And it was so. 8 God called the vault “sky.” And there was evening, and there was morning—the second day.
9 And God said, “Let the water under the sky be gathered to one place, and let dry ground appear.” And it was so. 10 God called the dry ground “land,” and the gathered waters he called “seas.” And God saw that it was good.
11 Then God said, “Let the land produce vegetation: seed-bearing plants and trees on the land that bear fruit with seed in it, according to their various kinds.” And it was so. 12 The land produced vegetation: plants bearing seed according to their kinds and trees bearing fruit with seed in it according to their kinds. And God saw that it was good. 13 And there was evening, and there was morning—the third day.
14 And God said, “Let there be lights in the vault of the sky to separate the day from the night, and let them serve as signs to mark sacred times, and days and years, 15 and let them be lights in the vault of the sky to give light on the earth.” And it was so. 16 God made two great lights—the greater light to govern the day and the lesser light to govern the night. He also made the stars. 17 God set them in the vault of the sky to give light on the earth, 18 to govern the day and the night, and to separate light from darkness. And God saw that it was good. 19 And there was evening, and there was morning—the fourth day.
20 And God said, “Let the water teem with living creatures, and let birds fly above the earth across the vault of the sky.” 21 So God created the great creatures of the sea and every living thing with which the water teems and that moves about in it, according to their kinds, and every winged bird according to its kind. And God saw that it was good. 22 God blessed them and said, “Be fruitful and increase in number and fill the water in the seas, and let the birds increase on the earth.” 23 And there was evening, and there was morning—the fifth day.
24 And God said, “Let the land produce living creatures according to their kinds: the livestock, the creatures that move along the ground, and the wild animals, each according to its kind.” And it was so. 25 God made the wild animals according to their kinds, the livestock according to their kinds, and all the creatures that move along the ground according to their kinds. And God saw that it was good.
26 Then God said, “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.”
27 So God created mankind in his own image, in the image of God he created them; male and female he created them.
28 God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.”
29 Then God said, “I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food. 30 And to all the beasts of the earth and all the birds in the sky and all the creatures that move along the ground—everything that has the breath of life in it—I give every green plant for food.” And it was so.
31 God saw all that he had made, and it was very good. And there was evening, and there was morning—the sixth day.

Genesis 2:1-8 (NIV)

- The account in Genesis 1 and 2 is very important because it reveals the original intention of the Triune God (Father, Son, and Holy Spirit) to manifest His eternal and invisible Kingdom in the material world through humanity ("adam"). To put it another way, the earth was created to be the visible realm where the Kingdom of God would be manifested through humanity; His sons and daughters, created in His image and likeness.

- There are two comparative illustrations commonly used to explain this reality:

1. The first is to describe the earth as a "colony" of the Kingdom of God. A colony is a territory under the political, military, and economic power of another "nation" known as the metropolis (a principal, central, or "mother" city). The colony is administered by a governor or minor official, and its primary goal is the extraction of local resources. The problem with using this illustration is that the colony is completely separated from the metropolis. Furthermore, the relationship between the two is primarily political and exploitative. This contradicts what the Bible conveys. In the Bible, the earth is not a "separate" or distant territory from the Kingdom of God. Nor is it a place of exploitation. Human beings are more than mere "minor officials or governors."

2. The second is to describe the earth as a "viceroyalty" of the Kingdom of God. This comparison is better than the first. A viceroyalty is an extension of a kingdom into another territory. It functions as a "branch" or a kingdom integrated into the monarchy. It is headed by a viceroy, who holds the authority to act as the king's representative—embodying his image and power. The prefix "vice-" means "in place of," so a viceroy is literally "one who fulfills the role of the king." Historically, the king would select a person he trusted implicitly and send them to those distant territories as the primary representative of his authority and rule; the viceroy governed and administered based on the authority delegated by the king.

- While this last comparative illustration helps us understand how God the Father intended to establish His Kingdom on earth, it falls short regarding what the human being ("adam") is to God. "Adam" (human being) was not merely a ruler or viceroy; he was also a son and a "priest." The Bible integrates these three dimensions: sonship (son), representation (priest), and stewardship (viceroy). Human beings were created not solely to administer a territory, but to manifest the Father and make His Kingdom visible within creation. This purpose finds its full realization in Christ—the perfect Son—and in the Church, which is called to reflect His image and anticipate the final reconciliation between heaven and earth.

- Although the expression "the Kingdom of God" as such does not appear until the Gospels (New Testament), the Kingdom of God is clearly evident in Genesis 1 and 2. Genesis describes the Kingdom of God in its original form, prior to the entry of sin. If we define the Kingdom of God as God’s sovereign rule exercised over His creation through His representatives—to manifest His will, His character, and His glory—then Genesis 1 and 2 reveal that Kingdom with striking clarity.

- Genesis 1:1, 3, 6 "In the beginning God created the heavens and the earth. 3 And God said, “Let there be light,” and there was light... 6 And God said, “Let there be a vault between the waters to separate water from water.” 7... And it was so". There is no one other than God ("Elohim"). There is no struggle between gods (as in the stories of the ancient world). There is no competition for power. God simply speaks, and creation responds. Each command ("let there be light," "let there be a vault") is an act of royal authority. The Kingdom begins with an absolute King.

- Genesis 1:26 "26 Then God said, “Let us make mankind in our image, in our likeness, so that they may rule (have dominion)" That is the "heart" of the Kingdom. In the ancient world, the king's image represented his authority throughout his kingdom's territories. God ("Elohim") does not place a statue of Himself on earth; instead, He places human beings there. Man and woman were created to make the invisible God visible. They are the "viceroys" who rule in the name (and by the authority) of the Supreme King.

- Genesis 1:28 "God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish..." These commands are not merely biological or agricultural instructions. They constitute the mission of the Kingdom: to extend God’s presence and rule over all creation.

Answer these questions in your notebook:

1. From the perspective of His Kingdom, what was God's purpose in creating human beings, according to Genesis 1 and 2?

2. Why does the "viceroyalty" illustration explain the Kingdom of God better than the "colony" illustration?

3. How do Genesis 1 and 2 reveal the reality of the Kingdom of God before the entry of sin?

4. Which idea or concept from today's reading stood out to you the most, and why?.

Genesis 2 (NIV).

1 Thus the heavens and the earth were completed in all their vast array. 2 By the seventh day God had finished the work he had been doing; so on the seventh day he rested from all his work. 3 Then God blessed the seventh day and made it holy, because on it he rested from all the work of creating that he had done.
4 This is the account of the heavens and the earth when they were created, when the Lord God made the earth and the heavens.
5 Now no shrub had yet appeared on the earth and no plant had yet sprung up, for the Lord God had not sent rain on the earth and there was no one to work the ground, 6 but streams came up from the earth and watered the whole surface of the ground. 7 Then the Lord God formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.
8 Now the Lord God had planted a garden in the east, in Eden; and there he put the man he had formed. 9 The Lord God made all kinds of trees grow out of the ground—trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil.
10 A river watering the garden flowed from Eden; from there it was separated into four headwaters. 11 The name of the first is the Pishon; it winds through the entire land of Havilah, where there is gold. 12 (The gold of that land is good; aromatic resin and onyx are also there.) 13 The name of the second river is the Gihon; it winds through the entire land of Cush. 14 The name of the third river is the Tigris; it runs along the east side of Ashur. And the fourth river is the Euphrates.
15 The Lord God took the man and put him in the Garden of Eden to work it and take care of it. 16 And the Lord God commanded the man, “You are free to eat from any tree in the garden; 17 but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die.”
18 The Lord God said, “It is not good for the man to be alone. I will make a helper suitable for him.”
19 Now the Lord God had formed out of the ground all the wild animals and all the birds in the sky. He brought them to the man to see what he would name them; and whatever the man called each living creature, that was its name. 20 So the man gave names to all the livestock, the birds in the sky and all the wild animals.
But for Adam no suitable helper was found. 21 So the Lord God caused the man to fall into a deep sleep; and while he was sleeping, he took one of the man’s ribs and then closed up the place with flesh. 22 Then the Lord God made a woman from the rib[h] he had taken out of the man, and he brought her to the man. 23 The man said, “This is now bone of my bones and flesh of my flesh; she shall be called ‘woman,’ for she was taken out of man.”
24 That is why a man leaves his father and mother and is united to his wife, and they become one flesh. 25 Adam and his wife were both naked, and they felt no shame.

-"The Lord God (Yahweh Elohim)". As we previously studied, there is a shift in how God is addressed; in Genesis 1, the Hebrew word "Elohim" is used, whereas in Genesis 2, the expression "Yahweh Elohim" (God the Lord) appears. This omnipotent God ("Elohim")—Creator and Sovereign of the universe—now reveals Himself as a relational "The Lord God"': the King of the Universe demonstrating His intent not only to establish His Kingdom on earth but also to maintain a close, present, dynamic, and constant relationship with His earthly sons and daughters.".

- "the Lord God had planted (natá) a garden (gan)" . It is very important to carefully observe the use of words by the author of Genesis in this chapter. He does not say "God the Lord created a garden," but rather "The Lord God planted a garden." The word "planted" comes from the Hebrew word "natá" which means both "to sow" and "to establish" or "to implant." While it is used for the act of scattering seeds, in the Hebrew of the Old Testament it describes the deliberate and structured action by which a farmer prepares the soil to have the right conditions for what is planted to take deep, lasting roots. This garden, then, was not an accident of nature or a spontaneous emergence, but an act of deliberate design, stability, and meticulous care. In other words, "natá" presents God as a gardener working with his own hands, in a methodical and organized way.

- In Genesis 1 God creates, in Genesis 2 God the Lord plants. What he created in Genesis 1, he now organizes, establishes its boundaries, cultivates it, and prepares it so that someone will continue the work. Before asking man to For God works, “Yahweh Elohim” works first. This means that human work originates in Divine work. Jesus confirmed this reality when He said, “My Father is always working, and so am I.” John 5:17 (NLT). If humankind was created in the image and likeness of God, and if God works, then humankind reflects that image and likeness by working in the “garden” that God gave (assigned) to them.

- "Now the Lord God had planted (natá) a garden (gan) in the east, in Eden". The word "garden" comes from the Hebrew word "gan," which can be translated as orchard, garden, or park. However, the root of the word relates to "surrounding," "protecting," and "enclosing." This garden ("gan") is a carefully defined, protected, and cultivated space. This word evokes the grand gardens planted by kings. These were places of rest, abundance, beauty, communion, and governance. The gardens, in this sense, expressed the order of the Kingdom. "Planting" a garden ("gan") was a way of showing that the king's order had replaced chaos. This means that this garden represents the first space in creation where God's rule was fully manifested. Because it was God Himself who planted it ("nata"), everything is in harmony and in accordance with the divine design.

- "...a garden (gan) east of Eden." The garden ("gan") and Eden ("eden") are not the same. The Bible does not say that "God planted Eden," it says that "he planted a garden (gan) east of Eden ("eden")." The garden is within Eden. Eden is a specific geographical location. Verses 10-14 (description of the rivers) is the most compelling evidence that the biblical author was not describing a mythical utopia in an inaccessible spiritual dimension, but a real geographical location on the surface of the earth. The Genesis account confirms the geographical reality of Eden by including real, navigable rivers like the Tigris and Euphrates, moving away from any mythical geography and placing human activity in the known world. This precision is reinforced by concrete geopolitical references such as Assyria, Havilah, and Cush, as well as by meticulous mineralogical details about the quality of the gold, the resin and onyx from the region. Far from being a mere spiritual allegory, the description of this intricate river system and its natural resources reflects a style typical of ancient historiography, designed to historically locate the point of origin of humanity and the Kingdom of God on Earth.

- The Hebrew word “Eden” (Eden) means “delight,” “pleasure,” “abundance,” and “well-being.” Beyond identifying a geographical location, the name describes the nature of that place: a realm characterized by God’s abundance, provision, and blessing. There, humankind lived in perfect communion with their Creator and fully enjoyed His presence. Theologically, Eden represents the perfect order of the Kingdom of God: a place where divine presence, life, peace, delight, and abundance converge under God’s rule. In this sense, Eden can be understood as the ideal environment for which humankind was created; to put it simply, it was the spiritual and relational “ecosystem” designed by God for humanity to flourish and fulfill the purpose for which it was created.

- "...east of Eden." The expression "east" ("chedem") has both a literal and a symbolic meaning. Literally, "chedem" means "east" of Eden. The region of Eden was probably located in ancient Mesopotamia, in the area between the present-day Tigris and Euphrates rivers, corresponding mainly to southern Iraq and possibly extending into southeastern Turkey, northeastern Syria, and southwestern Iran. "Chemen" was also used as a synonym for "antiquity," "ancient times," and "beginning" (in a temporal sense). "Chemen" can also mean "that which is before" or "in front." In the ancient Hebrew worldview, one oriented oneself by facing east (from which our word "orient" derives). From this perspective, what was in front was east, and what was behind was east. The sun rises in the east every day; therefore, this word "east" ("chedem") was associated with origins, antiquity, or the past. primordial.

- Genesis 2:8 then presents "Yahweh Elohim" as the King who carefully prepares the place where humanity will fulfill its purpose. He plants a garden within Eden, a royal space of delight, order, abundance, and communion, so that humankind may live in His presence and exercise the governance that has been delegated to them. Before entrusting a mission, God works first, revealing that the Kingdom begins with His initiative, His provision, and His presence.

Answer these questions in your notebook:
1. What does the fact that God planted the garden before giving human beings the responsibility of working in it teach us?

2. Why does the reading state that the Garden of Eden was the first manifestation of the Kingdom of God on earth?

3. What is the difference between the garden and Eden, and why is it important to understand that difference?

4. Which idea or concept from today's reading stood out to you the most, and why?

Genesis 2:8-15 (NIV)

8 Now the Lord God had planted (natá) a garden (gan) in the east, in Eden (éden); and there he put the man (adám) he had formed. 9 The Lord God made all kinds of trees grow out of the ground—trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil. 10 A river watering the garden flowed from Eden; from there it was separated into four headwaters. 11 The name of the first is the Pishon; it winds through the entire land of Havilah, where there is gold. 12 (The gold of that land is good; aromatic resin and onyx are also there.) 13 The name of the second river is the Gihon; it winds through the entire land of Cush. 14 The name of the third river is the Tigris; it runs along the east side of Ashur. And the fourth river is the Euphrates. 15 The Lord God took the man and put him in the Garden of Eden to work it and take care of it.

- The Lord God (Yahweh Elohim) not only created the world but also carefully prepared the place where the human being ("adam") would begin to fulfill the mandate to be fruitful, multiply, fill the earth, subdue it, and exercise dominion over it: the Garden of Eden. Planted by God Himself, this garden was a real space of order, abundance, communion, and governance—the first manifestation of His Kingdom on earth. Like a gardener, God worked on its preparation, demarcation, and organization; He then entrusted the human being with the responsibility of continuing the work He had begun.

- "8 Now the Lord God had planted (natá) a garden (gan) in the east, in Eden (éden); and there he put the man (adám) he had formed". According to the syntax and narrative sequence, God formed the human being ("adam") outside the garden and subsequently placed him within it. This presents the following order: first, God formed the human being ("adam") from the dust of the ground ("adamah"). Then He prepared the habitat for the human being: He planted a garden ("gan") in the eastern region of Eden. That garden was a carefully delimited space, designed and prepared for the human being to live and carry out the mission God had entrusted to him. Like a meticulous gardener, God organized it and provided everything necessary—not only for the man to enjoy His abundance but also to continue cultivating and caring for it, and developing creation's potential in accordance with the divine purpose. Finally, He moved the human being and installed ("placed") him within the garden.

- Es fundamental que notemos los tres ambientes que se presentan aquí:

1. The earth in general: the human being ("adam") was formed from the dust of the earth ("adamah") from somewhere in the world..

2. Eden ("éden"): a fertile region or territory (of opulence), watered by rivers that ensured vegetation, mineral resources, and biological sustenance. Eden is a "paradise" of abundance, pleasure, well-being, and delight. It was the perfect ecosystem.

3. The garden ("gan"): an orchard or enclosed (or fenced) park, clearly demarcated to ensure protection. This garden was not a wild jungle but an orchard prepared with delicacy and meticulous care. The author of Genesis evokes the concept of the "royal park" of the ancient world—walled gardens situated next to the palace. The term "royal parks" was translated into Greek as "parádeisos" ("paradise"). In ancient times, therefore, a paradise was a walled garden or enclosure. These were not merely ornamental gardens; they were expressions of the king's power to impose order upon natural chaos. Furthermore, they were exclusive spaces where the king would stroll and receive his guests of honor. The Garden of Eden was a paradise not only because of its natural beauty but because it was the place where God—the sovereign King of the universe—manifested His presence and His rule. It was also a paradise because there was no death, corruption, or chaos; creation responded generously to human labor. Above all, it was a paradise because it contained the Tree of Life. That tree provided continuous access to eternal life and communion with the Creator.

- The relationship of the human being ("Adam") with these three environments reveals several fundamental truths:

The garden is a gift of grace, not a place of natural origin. Human beings were not "born" intrinsically belonging to the "royal park" by virtue of their own merits. God took man from the ordinary world and, through His own sheer initiative and grace, placed him within an enclosed, protected space to enjoy His provision and fellowship. He did not leave him in Eden—which, though beautiful, pleasant, and opulent, is open and uncontrolled regarding the natural growth of plants and animals. Instead, He brought him directly into the garden: the enclosed and protected place.

The Hebrew verb translated as "put" (*sum*) does not merely mean placing someone in a location; it signifies officially establishing them in a position of responsibility. In biblical and Ancient Near Eastern language, this verb is used to designate a function, an office, or delegated authority. God does not leave the human being in the garden as a mere inhabitant; He establishes him there as His representative, steward, and priest—a mission made explicit in Genesis 2:15, when He entrusts him with cultivating and guarding the garden.

Many scholars consider the Garden of Eden to function as God’s first sanctuary or temple on earth, for it was the place where His presence dwelt and where human beings lived in direct communion with Him. In this context, the divine act of “placing” man in the garden was not merely a matter of relocating him to a specific place, but of officially establishing him as the King’s representative, called to serve, guard, and steward creation in His presence. Thus, we can conclude that the human being (*adam*) fulfilled a priestly role within the garden. The verbs “to cultivate” (*abad*) and “to guard” (*shamar*), used in Genesis 2:15, are the same ones later used to describe the ministry of priests in the tabernacle; this reinforces the understanding of Adam as a priest-king in God’s service. Furthermore, the numerous similarities between the garden and the tabernacle—such as the presence of God, the cherubim, the tree of life, gold and precious stones, and a progression toward the place where God dwells (the courtyards, the Holy Place, and the Most Holy Place)—have led many theologians to view the tabernacle as a representation of Eden and Eden as the model for God’s first sanctuary on earth.

Answer these questions in your notebook:

1. 1. What does the reading teach us about how God prepared the Garden of Eden before placing human beings there?

2. Why does the reading say that the Garden of Eden was much more than just a beautiful place to live?

3. What does it mean that God "placed" human beings in the garden, and what roles and responsibilities did He entrust to them there?

4. Which idea or concept from today's reading stood out to you the most, and why?

Genesis 2:8-9, 15 (NIV)

8 Now the Lord God had planted a garden in the east, in Eden; and there he put (sum) the man he had formed. 9 The Lord God made all kinds of trees grow out of the ground—trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil... 15 The Lord God took the man and put (núakj) him in the Garden of Eden to work it (abad) and take care of it (shamar).

- Verses 8 and 15 state that God "put" man in the garden. However, the Hebrew words used in these instances are different. Verse 8 employs the word "sum", which signifies not merely placing someone in a location but also "establishing," "assigning to a place," and "designating for a function." In the Old Testament, "sum" is used in contexts such as establishing a king, appointing a judge, designating a priest, and assigning a responsibility. This implies that God established the human being ("adam") as His legal representative—the person designated and authorized to administer the garden. He is telling him not only "you will live here," but "here you will exercise My rule."

- In verse 15, instead of using the word "sum," the author deliberately used the verb "nuakj", which means "to cause to rest," "to grant security," and "to solemnly deposit something." The verb "nuakh" is used in the Old Testament when something sacred is deliberately placed or deposited in God's presence. This word is also used to describe rest. This implies that the work of cultivating and tending the garden was to be carried out from a place of rest. To put it another way, human beings do not work to attain rest but rather work from a position of rest; they do not labor to gain God's favor but labor within God's favor.

- "15 The Lord God took the man and put (núakj) him in the Garden of Eden to work it (abad) and take care of it (shamar)". Two of the most important words—not only in the Old Testament but in God’s Eternal Plan for humanity—now appear: the word "abad", translated in the Bible as "to till" or "to cultivate," and the word "shamar", translated as "to keep", "to guard" or "to care for."

1. "Abád" literally means "to work for a master," "to serve," and "to pay tribute." When referring to the land, it means "to till" or "to cultivate." However, in the language of Scripture, it is not merely a physical effort to survive, but an act of devotion and loyalty. This verb describes the work of both a farmer and a priest.

In the Pentateuch (the first five books of the Bible), "abád" is used to describe the ministry of Israel's priestly tribe, the Levites: 6 “Bring the tribe of Levi near, and present them before Aaron the priest, that they may serve (abad) him. 7 And they shall attend to his needs and the needs of the whole congregation before the tabernacle of meeting, to do the work (abad) of the tabernacle. Numbers 3:6-7 (NKJV). On other occasions, "abád" is used as a synonym for worship: "Then the Lord said to Moses, “Go back to Pharaoh and announce to him, ‘This is what the Lord says: Let my people go, so they can worship (abad) me". Exodus 8:1.

In Eden, the word "abad" (to till and cultivate) reveals that human physical labor was, in its original sense, a continuous act of worship and service to the King of the Universe. In the Hebrew mindset, all work done for God was service. The hebrews never separate work from worship; the modern notion of distinguishing between secular life and spiritual life did not exist. The farmer, the priest, and the king were all serving (worshipping) God through their vocations. Thus, every vocation is a ministry (service).

2. "Shamar" literally means "to watch over," "to guard," "to keep watch like a sentinel," "to treasure," "to preserve conditions," and "to maintain the sanctity of something." It implies active vigilance against intruders and corruption. In the Old Testament, it appears constantly to describe keeping the covenant, the commandments, the sanctuary, and the presence of God. "53 The Levites, however, are to set up their tents around (Shamar) the tabernacle of the covenant law... 8 They are to take care of (shamar) all the furnishings of the tent of meeting, fulfilling the obligations of the Israelites by doing the work of the tabernacle.” Numbers 1:53, 3:8. It is also used constantly regarding the observance of commandments. "Keep (shamar) my statutes:..." Leviticus 19:19. God positioned Adam with the direct mandate to erect a spiritual and physical boundary. Adam was to watch over the integrity of the garden against the intrusion of any influence foreign to the Kingdom of God.

- Many scholars consider Genesis 2 to present Adam as the first priest precisely because of the combination of these two verbs: "abad" and "shamar". "Abad" (to serve or cultivate) represents the active, creative force. It is the task of bringing the garden's potential to fruition, expanding God's order, and ministering in His presence. "Shamar" (to guard and protect) represents the defensive, preserving force. It is the responsibility of maintaining the boundary between the holy and the profane, ensuring that the space assigned by God remains clean and pure. These two verbs reflect the dual role of the human being ("adam") as king (viceroy) and priest. This dual vocation finds its fulfillment in the New Testament: "But you are a chosen generation, a royal priesthood, a holy nation.. " (1 Peter 2:9). "6 and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen" Revelation 1:6. And have made us kings and priests to our God; And we shall reign on the earth.” Revelation 5:10.

- You may have asked yourself the following question: What did Adam have to protect the garden from, given that Eden was a wonderful place, abundant and without evil? It is clear, from what we have studied, that God made everything perfect. “Perfect” does not necessarily mean complete or developed. “Perfect” means rather that it fulfills the function for which God created it. Humankind (“adam”) had to develop the work that God had begun; he had to work the land and protect it. Adam then had to protect the garden from at least three things:

First, he had to protect the garden from disorder. The garden was a place planted by God Himself; it was already well-developed. This was not the case for the rest of the earth, which remained in an "unsculpted" state, requiring human labor and stewardship to reach its full potential. Adam was not to limit himself to maintaining the garden merely as a nature reserve. His mission—encompassed by the terms "abad" (to work and serve) and "shamar" (to guard and keep)—was to ensure that the Kingdom of God extended outward from the garden through the mandate to "be fruitful and multiply, fill the earth and subdue it, and have dominion" (Genesis 1:28). In this way, the order, beauty, and glory of Eden would reach the farthest corners of the earth.

Second, he had to protect the garden from any distortion of the original design, preventing the "profanation of the sacred." Since the garden was the first "sanctuary" or "temple," Adam—in his priestly role—had to prevent anything contrary to God’s design and holiness from entering that sacred space. He had to ensure that God’s truth was the sole law governing the garden. Protecting the garden, therefore, meant maintaining a clear boundary between the Creator’s design and any influence or philosophy contrary or foreign to His will.

Finally, he had to protect the garden from the "serpent." Although Eden and the Garden were perfect in their origin, the universe outside them was not a neutral space. As we will examine later, Satan’s cosmic rebellion had already occurred prior to the events of Genesis 3. In that chapter, we see the "Serpent" entering the Garden of Eden, confirming that evil already existed outside that sacred space. The command to "guard" or "keep" ("shamar") presupposes the existence of a threat or an intruder; God does not assign a priest the role of a sentinel unless there is a possibility of attack. Adam was meant to be the filter that prevented falsehood, rebellion, and chaos from entering the Father's sacred domain.

Answer these questions in your notebook:

1. What does the difference between the Hebrew words "sum" and "nuakj" teach us about the way God placed human beings in the garden?

2. What does the word "abad" teach us about the work God entrusted to human beings?

3. What does the word "shamar" mean, and what did Adam have to protect the garden from?

4. Which idea or concept from today's reading stood out to you the most, and why?

3. Weekly Reflection

Listen to the following audio after completing the readings.
Listen to it two or three times before meeting with your Growth Group.

Week 4Artist Name

00:00 / 13:20

II. During the meeting

Complete the following activities together during the Growth Group meeting. Remember to bring your notebook to share what you wrote during the week and to write the insights, reflections, and commitments that emerge during the meeting.

1. Group Prayer

[15 minutes]

Each person in the group will participate by praying aloud.

This prayer could include:

Gratitude to God the Father for His blessings.
Praise for who He is and what He does each day.
Confession and a request for forgiveness for attitudes or actions contrary to His will.
Asking God to guide them as they reflect together on what they read.

2. Conversation

[60 minutes]

Accountability questions. Everyone answers these questions.

1. Were you able to set aside 5 minutes for prayer 5 times a week? If not, what can you do this week to achieve this?

2. Did you complete this week's 5 readings—one per day for 5 days? If not, what can you do this week to complete the reading?

3. What did you hear from the Father during your prayer time and through the readings? (You may share what you wrote in your notebook)..

Reflection questions based on the reading. Everyone answers these questions.

1. What truth, idea, or concept stood out to you the most during this week's readings and audio? Use your notebook to review some of the things you wrote down.

2. What does it mean that human beings (us) have three "roles" in God's Eternal Plan: being children, kings (viceroys), and priests?.

3. God placed humanity in the garden to "cultivate" it (*abad*) and "guard" it (*shamar*). What do these two verbs teach us about the original purpose of work and the mission God gave to humanity?.

4. In what specific place do you believe God has "established" you today to reflect His character and extend His Kingdom? How could you do this more intentionally this week?

5. What concrete step of obedience or shift in mindset do you feel God is inviting you to take as a result of what you learned this week about the Kingdom of God on earth and the role you play in its expansion?

[5 minutes]

Take about 2 or 3 minutes to meditate in silence. The goal is to reflect on what you discussed and listen to the voice of God the Father. Write down in your notebooks whatever God the Father speaks to you during this time of silence..

God the Father may wish to convey a message to a member of the group through another member. Share what God the Father speaks to you.

3. Meditation

4. Intercession

[10 minutes]

Spend some time praying for personal requests and interceding for others. You can share the prayer requests among yourselves.

Is there any personal situation (family, relationship, work, financial, or health-related) for which you need us all to pray today? (Share a little about that situation.) Pray specifically for that situation.
Take some time to pray for the two people who are part of your "oikos" (family members, friends, or colleagues/classmates) who are far from God the Father, and whom you wrote down in your notebooks.
Pray for the congregation based on this passage: "17 I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit[a] of wisdom and revelation, so that you may know him better". Efesios 1:17

Week 4: completed

Complete the form at the end of the Growth Group meeting. Do not do it beforehand. This way, your progress will be recorded. Also, write down any questions you may have.

Week 5